16. As this scripture is one of the strong-holds of the patrons of sin, it may be proper to weigh it throughly. Let it be observed then, _first_, It does by no means appear, that this thorn, whatsoever it was, occasioned St. _Paul_ to commit sin: much less laid him under any necessity of doing so. Therefore, from hence it can never be proved that any Christian _must_ commit sin. _Secondly_, The antient fathers inform us, it was bodily pain: a violent head-ach, saith _Tertullian_ (de Pudic.) to which both _Chrysostom_ and St. _Jerom_ agree. St. _Cyprian_[1] expresses it a little more generally in those terms, _Many and grievous torments of the flesh and of the body[2]. Thirdly_, To this exactly agree the apostle’s own words, _A thorn to the flesh, to smite, beat, or buffet me. My strength is made perfect in weakness._ Which same words occur no less than four times in these two verses only. But, _fourthly_, Whatsoever it was, it could not be either inward or outward sin. It could no more be inward stirrings, than outward expressions, of pride, anger, or lust. This is manifest beyond all possible exception, from the words that immediately follow, _Most gladly will I glory in these my weaknesses, that the strength of Christ may rest upon me_. What? Did he glory in pride, in anger, in lust? Was it through these _weaknesses_, that the strength of Christ rested upon him? He goes on; _Therefore I take pleasure in weaknesses; for when I am weak, than am I strong_; i. e. When I am weak _in body_, then am I strong _in spirit_. But will any man dare to say, when I am weak by pride or lust, then am I strong in spirit? I call you all to record this day, who find the strength of Christ resting upon you, can _you_ glory in anger, or pride, or lust? Can _you_ take pleasure in _these_ infirmities? Do _these_ weaknesses make _you_ strong? Would you not leap into hell, were it possible, to escape them? Even by yourselves then judge, whether the apostle could glory, and take pleasure in them? Let it be, _lastly_, observed, That this thorn was given to St. _Paul above fourteen years_ before he wrote this epistle: which itself was wrote several years before he finished his course. So that he had after this a long course to run, many battles to fight, many victories to gain, and great increase to receive in all the gifts of God, and the knowledge of Jesus Christ. Therefore from any spiritual weakness (if such had been) which he _at that time_ felt, we could by no means infer, that he was never made strong, that _Paul_, the aged, the Father in Christ, still laboured under the same weaknesses: that he was in no higher state till the day of his death. From all which it appears, that this instance of St. _Paul_ is quite foreign to the question, and does in no wise clash with the assertion of St. _John, He that is born of God, sinneth not_.
17. “But does not St. _James_, directly contradict this? His words are, _In many things we offend all_, ch. iii. ver. 2. And is not _offending_ the same as _committing sin_?” In this place I allow it is. I allow _the persons here spoken of_ did commit sin, yea, that they all committed _many_ sins. But who are _the persons here spoken of_? Why, those _many masters_ or _teachers_, whom God had not sent (probably the same _vain men_ who taught that _faith without works_, which is so sharply reproved in the preceding chapter.) Not the apostle himself, nor any real Christian. That in the word _we_ (used by a figure of speech, common in all other, as well as the inspired writings) the apostle could not possibly include himself, or any other true believer, appears evidently, _first_, From the same word, in the ninth verse; _Therewith_ (saith he) _bless_ we _God, and therewith curse_ we _men. Out of the same mouth proceedeth blessing and cursing._ True; but not out of the mouth of the apostle, nor of any one who is in Christ a new creature. _Secondly_, From the verse immediately preceding the text, and manifestly connected with it. _My brethren, be not many masters_ (or teachers) _knowing that_ we _shall receive the greater condemnation: for in many things_ we _offend all_: We! Who? Not the apostles, nor true believers; but they who knew they should _receive the greater condemnation_, because of those many offences. But this could not be spoke of the apostle himself, or of any who trod in his steps; seeing _there is no condemnation for them, who walk not after the flesh, but after the spirit_. Nay, _thirdly_, The very verse itself proves, that _we offend all_, cannot be spoken, either of all men, or of all Christians; for in it there immediately follows the mention of a man who _offends not_, as the _we_ first mentioned did: from whom therefore he is professedly contradistinguished, and pronounced, _a perfect man_.